A common thing that I see is people trying to wall off arguments they don’t like by stating a slogan, like “you shouldn’t push your moral rules on other people” or “that’s true for you, but not for me”. Those slogans are meant to get the person out of having to be reasonable about respecting moral obligations, or having to consider how the world really works when choosing what to do.
A self-defeating (or self-refuting) statement is one that fails to meet its own standard. In other words, it is a statement that cannot live up to its own criteria. Imagine if I were to say,
I cannot speak a word in English.
You intuitively see a problem here. I told you in English that I cannot speak a word in English. This statement is self-refuting. It does not meet its own standard or criteria. It self-destructs.
The important thing to remember with self-defeating statements is that they are necessarily false. In other words, there is no possible way for them to be true. This is because they violate a very fundamental law of logic, the law of non-contradiction. This law states that A and non-A cannot both be true at the same time and in the same sense. For example, it is not possible for God to exist and not exist at the same time and in the same sense. This would violate the law of non-contradiction. So if I were to say, “God told me He doesn’t exist” you would see intuitively the obvious self-refuting nature of this statement.
Aaron goes on to explain how to deal with self-refuting statements in the article.
Have you ever heard any of those? It’s amazing how often I hear statements like that when discussing interesting things like moral issues and politics with young people. The trick to being prepared to answer these is to learn lots of them. Then you recognize them when you hear them.
Four articles from Paul Copan over at the UK site “BeThinking”. Each article responds to a different slogan that you might hear if you’re dealing with non-Christians on the street.
“That’s just your interpretation!”
Some of his possible responses:
Gently ask, ‘Do you mean that your interpretation should be preferred over mine? If so, I’d like to know why you have chosen your interpretation over mine. You must have a good reason.’
Remind your friend that you are willing to give reasons for your position and that you are not simply taking a particular viewpoint arbitrarily.
Try to discern if people toss out this slogan because they don’t like your interpretation. Remind them that there are many truths we have to accept even if we don’t like them.
‘There are no facts, only interpretations’ is a statement that is presented as a fact. If it is just an interpretation, then there is no reason to take it seriously.
If you say that the Christian view is bad because it is exclusive, then you are also at that exact moment doing the very thing that you are saying is bad. You have to be exclusive to say that something is bad, since you exclude it from being good by calling it bad.
There is a difference, a clear difference between tolerance and truth. They are often confused. We should hold to what we believe with integrity but also support the rights of others to disagree with our viewpoint.
Sincerely believing something doesn’t make it true. You can be sincere, but sincerely wrong. If I get onto a plane and sincerely believe that it won’t crash then it does, then my sincerity is quite hopeless. It won’t change the facts. Our beliefs, regardless of how deeply they are held, have no effect on reality.
If my belief is only true for me, then why isn’t your belief only true for you? Aren’t you saying you want me to believe the same thing you do?
You say that no belief is true for everyone, but you want everyone to believe what you do.
You’re making universal claims that relativism is true and absolutism is false. You can’t in the same breath say, ‘Nothing is universally true’ and ‘My view is universally true.’ Relativism falsifies itself. It claims there is one position that is true – relativism!
Just because there are many different religious answers and systems doesn’t automatically mean pluralism is correct.
If we are culturally conditioned regarding our religious beliefs, then why should the religious pluralist think his view is less arbitrary or conditioned than the exclusivist’s?
If the Christian needs to justify Christianity’s claims, the pluralist’s views need just as much substantiation.
So, everyone knows that there a huge number of different religions in the world. This is called religious pluralism. Some people infer from the large number of different religions that there must be no religion that is correct. After all, they say, there are people in many different religions who are sincere, so that must mean that they are not wrong. (Sincerity = not mistaken) Or, some say that because different religions disagree, then that must mean that no religion is correct. (Disagreement = no right answer) Or, some say that because different religions make different groups of people feel happy, then no religion is wrong. (Makes you happy = not mistaken) Or, one I see among Hindus a lot: “my family and my nation are Hindu, so it cannot be wrong or else my family and nation would be wrong”. (family pride and national pride = can’t be mistaken). There are probably other variants, but the common factor is this – religion is not like math or science or engineering or technology, where we do have right answers and wrong answers. Religion is something else – it’s more like clothing conventions, or culinary preferences, or taste in art or music. It’s more about a person’s likes and dislikes, not about claims being made about reality.
How should truth-seekers respond to religious pluralism?
The law of non-contradiction
To start with, we all need to be familiar with the law of non-contradiction. This is the stuff that software engineers all learned in undergraduate computer science courses. Computer science is a lot like analytical philosophy because both study symbolic logic. Analytical philosophy is as rigorous as mathematics.
The law says that for any proposition P, P cannot be true and not true at the same time, and in the same context. For example, let P be the statement “it is raining outside my window right now”. It is impossible that the reality of the world be that it is raining outside my window right now, and not raining outside my window right now.
The external world is shared by all of us, and it is objective (it is not affected by what we think about it). When we make propositional claims, it is the external, mind-independent world that makes claims true or false. And by “world” I mean all of reality, past, present and future.
Similarities between religions
On a superficial level, religions are similar because they all try to answer the same kinds of questions:
what is the nature of the ultimate reality in the universe?
what is the fundamental problem faced by human beings?
what should human beings do to solve this problem?
These questions are shared by all religions, but on a more fundamental level, religions are all completely different because they give mutually exclusive answers to these questions. Therefore, according to the law of non-contradiction, they cannot all be true at the same time and in the same context.
Differences between religions
In this post, blogger Neil explains how the Christian Bible claims that Jesus died on a cross, but the Koran claims he did not die on a cross. How do we understand these two contradictory claims? Are they propositional truth claims about the external world, or something else? There are two answers.
Postmodernism: Treating religious claims as subjective nonsense
We could say that all religious claims are just nonsense, and are not intended to apply to the external world, but are just personal preference claims about each believer – they are neither true nor false. The problem is that the postmodernist is then being condescending to the religious adherent by redefining their own words.
Rationality: Treating religions claims as genuine claims about reality
We could instead avoid insulting believers by being condescending about their claims. We could say that all religious claims are exactly what the believers claim they are: real claims about the external world. We could then resolve the conflicts using the same tools we use in our everyday lives: the laws of logic and empirical evidence.
How do postmodernists reinterpret religious claims as non-propositional?
Here are a few ways that postmodernists reinterpret the conflicting claims of different religions:
relativism: you reinterpret truth claims of the different religions so that they are claims of personal preference, which express the deluded myths that each individual religious person finds “fetching”
pragmatism: you reinterpret truth claims of the different religions so that they are claims of personal selfishness, so that each religious believer chooses the delusion that is personally satisfying to them
syncretism: you re-interpret truth claims of the different religions so that claims that are absolutely central, such as “was Jesus God?” are reinterpreted as being peripheral issues, and then the religions can all agree on the core of religious belief, such as advocacy of socialism, global warming and abortion
Why would postmodernists want to treat religious claims as nonsense?
In addition to the desperate desire to keep God from having authority over our moral decision-making (i.e. – sin, rebellion, etc.), there are 3 reasons why people try to treat religious claims as non-propositional nonsense.
Ignorance: people do not know the conflicting truth claims that different religions make
Laziness: people do not want to have to spend time evaluating the competing truth claims
Cowardice: people do not want to investigate and debate truth claims: it makes them unpopular
Postmodernists have decided that the purpose of life is to be hedonistic, and not to worry about the world really is. They think that trying to find out the truth about our origins, our purpose, and our ultimate fate is hard work, and talking about it makes them unpopular. So they don’t want to do it.
But that is not what they say when you ask them. Instead, they say that disagreements about religion has caused a lot of wars, and so it’s better if we just reduce the question of truth in religion to personal preference. That way, everyone can choose the delusion that makes them happy, (although religions are all actually false).
But postmodernists are arrogant to redefine the claims of all religions as nonsense. And it is self-refuting because they are substituting their own view of religion as objectively true, which is just what they deny everyone else. And if disagreeing about religion causes wars, then why are they disagreeing with us about religion?
So then how do we deal with the plurality of religions?
The answer is to treat religion the exact same way as any other area of knowledge. We can tolerate people’s right to disagree, disagree while still being polite, and resolving disputes using logic, and evidence supplied from disciplines such as analytical philosophy, scientific investigation, and historical analysis.
People who want to involve emotion and intuition in the process of testing the conflicting religious claims can just butt out of the conversation. The search for truth should proceed irrespective of what you think about the truth claims of religion. Yes, the doctrine of Hell offends people, but that doesn’t make it false.
Acknowledgement: I owe some of the thoughts in this post to the work of Douglas Groothuis, who is an expert on thinking about postmodernism and religious pluralism. You can hear his thoughts in a lecture posted at Apologetics 315.
WINTERY KNIGHT 